集体记忆视角下神灵来历和遵从的田野调查
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摘要
在各民族的集体记忆中,神灵是一个重要的观念和意象。对各地区居民的田野调查发现,在大多数居民的记忆中,鬼与神是有区别的,但从对神灵的来历来说,很多居民有选择地"遗失"了有关的记忆。"鬼就是鬼,神就是神"的说法具有一定的普遍性。多数居民对神灵持半信半疑、"不信但要恭敬"等折衷主义的态度。神灵的作用逐渐在淡化,遵从神灵教诲的比重在下降,各民族居民在日常生活中更多地看重生产和生活中人的因素。
Deity is an important concept and image based on collective memory of nationalities. Based on some field work and qualitative methods,the article finds that there are some differences between ghosts and deities from most residents' memory; many residents selectively lost relative memory of the origin of deities; it was a universal opinion of " A ghost is a ghost,while a deity is a deity"; many residents have formed a compromising attitude of half believing and respect on deities. We also made a collusion that the effect of deities had been weakened,the proportion of obedience declined,and residents had paid attention to human factors during the process of life and laboring.
Deity is an important concept and image based on collective memory of nationalities. Based on some field work and qualitative methods,the article finds that there are some differences between ghosts and deities from most residents' memory; many residents selectively lost relative memory of the origin of deities; it was a universal opinion of " A ghost is a ghost,while a deity is a deity"; many residents have formed a compromising attitude of half believing and respect on deities. We also made a collusion that the effect of deities had been weakened,the proportion of obedience declined,and residents had paid attention to human factors during the process of life and laboring.
引文
[1][法]莫里斯·哈布瓦赫著,毕然、郭金华译.论集体记忆[M].上海:上海人民出版社,2002年,p94-95
[2]Zelizer,B.Reading the past against the grain:the shape of memory studies[J].Critical Studies in Mass Communication,1995(12),p214-239
[3]Nairne,J.S.,Pandeirada,J.N.S.,&Thompson,S.R.Adaptive memory-the comparative value of survival processing[J].Psychological Science,2008(2),p176-180
[4]陈荣富.比较宗教学[M].北京:世界知识出版社,1993年,p154-155
[5]鄂崇荣.“猫鬼神”信仰的文化解读[J].青海民族大学学报(社会科学版),2010年第1期,p74-81
[6]何震寰、周建初、杨德琦.竹核乡彝族老人的社会心理状况[J].中国老年学杂志,1988年第2期,p73-74
[7]田兆元.中国鬼神崇拜的演进大势及其特征[J].社会科学,1993年第10期,p47-51
[8]费多益.记忆的建构论研究[J].哲学动态,2010年第8期,p92-98
[9]黄景春.论我国民间神灵信仰的世俗性[J].南阳师范学院学报(社会科学版),2003年第5期,p89-95
[10]时蓉华.现代社会心理学[M].上海:华东师范大学出版社,1989年,p246
[11]Baumeister,R.F.&Hastings,S.Distortions of collective memory:how groups flatter and deceive themselves[C].In Pennebaker,J.W.,Paez,D.&Rime,B.(Eds.)Collective memory of political events:Social psychological perspectives.Mahwah,New Jersey:Lawrence Erlbaum Associates,Inc.,Publishers,1997:277-293
[12]张维迎.博弈论与信息经济学[M].上海:上海人民出版社,1996年,p49
(1)“毕摩”是彝语音译,“毕”意为“念经”,“摩”意为“有知识的长者”,是一种专门替人祈祷、礼赞、祭祀的祭司。彝族人认为“毕摩”是天神派到人间的使者,能沟通神与人的关系。
(1)龙溪位于贵州省遵义市余庆县。
(1)“那个”:甘肃汉族或藏族居民常用来代替“讲迷信”的意思,意味着通过讲迷信来预防不好的事情发生。
(1)媳妇:“对象”的意思,甘肃居民常用的口头语。
(2)应为口误,甘肃农村过春节时一般是在腊月二十三送灶神。
(3)灶家娘娘:灶神之意。
(1)过事情:在甘肃农村,家里婚丧嫁娶、生日祝寿、乔迁新居、升学恭贺时按照一些约定俗成的乡规民约举行相关仪式的过程。“红事情”指办婚礼,“白事情”指办葬礼。
(2)请亡:指到外边某个地方把家族中已故祖先的亡魂请回来。
(3)峨搏:音译。甘肃天祝农村藏族人祭天、拜神、许愿等的地方,一般在村子周围比较高的山顶上,用圆木搭成锥形的空间,在圆木上挂丝绸或哈达等,里面贡放佛像、神像。
[2]Zelizer,B.Reading the past against the grain:the shape of memory studies[J].Critical Studies in Mass Communication,1995(12),p214-239
[3]Nairne,J.S.,Pandeirada,J.N.S.,&Thompson,S.R.Adaptive memory-the comparative value of survival processing[J].Psychological Science,2008(2),p176-180
[4]陈荣富.比较宗教学[M].北京:世界知识出版社,1993年,p154-155
[5]鄂崇荣.“猫鬼神”信仰的文化解读[J].青海民族大学学报(社会科学版),2010年第1期,p74-81
[6]何震寰、周建初、杨德琦.竹核乡彝族老人的社会心理状况[J].中国老年学杂志,1988年第2期,p73-74
[7]田兆元.中国鬼神崇拜的演进大势及其特征[J].社会科学,1993年第10期,p47-51
[8]费多益.记忆的建构论研究[J].哲学动态,2010年第8期,p92-98
[9]黄景春.论我国民间神灵信仰的世俗性[J].南阳师范学院学报(社会科学版),2003年第5期,p89-95
[10]时蓉华.现代社会心理学[M].上海:华东师范大学出版社,1989年,p246
[11]Baumeister,R.F.&Hastings,S.Distortions of collective memory:how groups flatter and deceive themselves[C].In Pennebaker,J.W.,Paez,D.&Rime,B.(Eds.)Collective memory of political events:Social psychological perspectives.Mahwah,New Jersey:Lawrence Erlbaum Associates,Inc.,Publishers,1997:277-293
[12]张维迎.博弈论与信息经济学[M].上海:上海人民出版社,1996年,p49
(1)“毕摩”是彝语音译,“毕”意为“念经”,“摩”意为“有知识的长者”,是一种专门替人祈祷、礼赞、祭祀的祭司。彝族人认为“毕摩”是天神派到人间的使者,能沟通神与人的关系。
(1)龙溪位于贵州省遵义市余庆县。
(1)“那个”:甘肃汉族或藏族居民常用来代替“讲迷信”的意思,意味着通过讲迷信来预防不好的事情发生。
(1)媳妇:“对象”的意思,甘肃居民常用的口头语。
(2)应为口误,甘肃农村过春节时一般是在腊月二十三送灶神。
(3)灶家娘娘:灶神之意。
(1)过事情:在甘肃农村,家里婚丧嫁娶、生日祝寿、乔迁新居、升学恭贺时按照一些约定俗成的乡规民约举行相关仪式的过程。“红事情”指办婚礼,“白事情”指办葬礼。
(2)请亡:指到外边某个地方把家族中已故祖先的亡魂请回来。
(3)峨搏:音译。甘肃天祝农村藏族人祭天、拜神、许愿等的地方,一般在村子周围比较高的山顶上,用圆木搭成锥形的空间,在圆木上挂丝绸或哈达等,里面贡放佛像、神像。
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